起信論疏筆削記 13.10

13.10

三、廣釋經義，二：初、細中二因，三：初、解云下，正釋。言不可熏等者，以自性清淨心從本已來，不與妄染相應故。又無明之法本性虛妄，今以虛妄之法，而能熏動性靜之體，是不可熏處而熏也。言熏則不熏者，雖熏真如，而真如性且不動。又此無明體全是覺，一相無異，將何以為能熏所熏？雖無能所，而現法宛然，故云不熏之熏。言不可變而變者，夫真如者，是無變異義，本不合變，而受無明熏之成變動故。變動相者，即業相等是。又變即不變者，雖動成識相，而性淨無改，雖性無改，而全體見動。如水成波，而濕性不變，濕雖不變，而全體動，故云不變之變。

Third, extensively explaining the meaning of the sūtra, in two parts: first, the two causes within the subtle, which has three subsections. First, from "The explanation says..." downward, directly explaining. Regarding "incapable of being perfumed and so forth": the intrinsically pure mind, from the beginningless past, has never been concomitant with deluded defilement. Furthermore, the dharma of avidyā is by nature illusory; now, using an illusory dharma to perfume and disturb an essence of quiescent nature is perfuming what cannot be perfumed. Regarding "perfuming yet not perfuming": although it perfumes tathatā, the nature of tathatā remains unmoved. Furthermore, the essence of this avidyā is entirely enlightenment, of a single mark without difference; what could serve as the perfuming subject and the perfumed object? Although there is neither subject nor object, the phenomenal dharmas are vivid; hence it is called the perfuming of non-perfuming. Regarding "incapable of transforming yet transforming": tathatā means invariance; originally it should not transform, yet receiving the perfuming of avidyā it undergoes transformation and movement. The marks of transformation and movement are the mark of karmic activity and so forth. Furthermore, "transforming yet not transforming": although it moves to become the marks of consciousness, the pure nature does not change; although the nature does not change, the entire essence appears in motion. It is like water becoming waves, where the nature of wetness does not change, and though wetness does not change, the entire entity moves; hence it is called the transformation of non-transformation.